Wednesday, January 24, 2007

Future Dalai Lamas will not commend political influence - Buddhist spiritual leader

Moscow, Russia -- The Buddhist spiritual leader predicts that future Dalai Lamas will have no political influence.

In an interview with the Komsomolskaya Pravda newspaper published on Tuesday, the 14th Dalai Lama said that in 2001, a political leadership was elected in Tibet through democratic elections and that he had "half-resigned" ever since. He added that in future reincarnations a Dalai Lama would not be a leader of political power.

Asked whether the institution of Dalai Lamas will continue its existence or die out, he said that it was "down to the Tibetan people".

Speaking of whether conflicts and wars based on clashes of civilizations could be avoided, the Dalai Lama said that he had the impression that there was a collision between the Western world and Islam. He said that the conflict was exaggerated, and that those Muslims who are involved in terrorist acts are a handful, who "cannot represent the whole of Islam as such."

According to the Dalai Lama, people who are poor representatives of their religion can be found among Buddhists, among Christians, and among Hindus.

Tuesday, January 23, 2007

To President Bush et al











Those who would give up Essential Liberty to purchase a little Temporary Safety, deserve neither Liberty nor Safety.
Ben Franklin

Monday, January 22, 2007

America looks forward and back at the same time

Refugees Find Hostility and Hope on Soccer Field











Published: January 21, 2007

CLARKSTON, Ga., Jan. 20 — Early last summer the mayor of this small town east of Atlanta issued a decree: no more soccer in the town park.

Members of the youngest Fugees team, from left, Jeremiah Ziaty, Grace Balegamire, Qendrim Bushi, Josiah Saydee and Santino Jerke and Coach Luma Mufleh celebrate Josiah’s 13th birthday at the Saydees’ apartment in Clarkston, Ga.

Jeremiah Ziaty from Liberia, Idwar Dikori from Sudan and Bienvenue Ntwari from Congo on a breakaway. The boys on the team are all refugees. Some have witnessed brutal violence and been separated from their families, but on the field they focus on the game. “What makes us work as a team is we all want to win bad,” one player says.

Coach Mufleh’s car is also an equipment locker, and her work continues off the field. “You suddenly have a family of 120,” she says.

Luma Mufleh, leading pregame stretches, requires a lot from her players, including a written pledge to follow a long list of rules. “There will be nothing but baseball and football down there as long as I am mayor,” Lee Swaney, a retired owner of a heating and air-conditioning business, told the local paper. “Those fields weren’t made for soccer.”

In Clarkston, soccer means something different than in most places. As many as half the residents are refugees from war-torn countries around the world. Placed by resettlement agencies in a once mostly white town, they receive 90 days of assistance from the government and then are left to fend for themselves. Soccer is their game.

But to many longtime residents, soccer is a sign of unwanted change, as unfamiliar and threatening as the hijabs worn by the Muslim women in town. It’s not football. It’s not baseball. The fields weren’t made for it. Mayor Swaney even has a name for the sort of folks who play the game: the soccer people.

Caught in the middle is a boys soccer program called the Fugees — short for refugees, though most opponents guess the name refers to the hip-hop band.

The Fugees are indeed all refugees, from the most troubled corners — Afghanistan, Bosnia, Burundi, Congo, Gambia, Iraq, Kosovo, Liberia, Somalia and Sudan. Some have endured unimaginable hardship to get here: squalor in refugee camps, separation from siblings and parents. One saw his father killed in their home.

The Fugees, 9 to 17 years old, play on three teams divided by age. Their story is about children with miserable pasts trying to make good with strangers in a very different and sometimes hostile place. But as a season with the youngest of the three teams revealed, it is also a story about the challenges facing resettled refugees in this country. More than 900,000 have been admitted to the United States since 1993, and their presence seems to bring out the best in some people and the worst in others.

The Fugees’ coach exemplifies the best. A woman volunteering in a league where all the other coaches are men, some of them paid former professionals from Europe, she spends as much time helping her players’ families make new lives here as coaching soccer.

At the other extreme are some town residents, opposing players and even the parents of those players, at their worst hurling racial epithets and making it clear they resent the mostly African team. In a region where passions run high on the subject of illegal immigration, many are unaware or unconcerned that, as refugees, the Fugees are here legally.

“There are no gray areas with the Fugees,” said the coach, Luma Mufleh. “They trigger people’s reactions on class, on race. They speak with accents and don’t seem American. A lot of people get shaken up by that.”

Lots of Running, Many Rules

The mayor’s soccer ban has everything to do with why, on a scorching August afternoon, Ms. Mufleh — or Coach Luma, as she is known in the refugee community — is holding tryouts for her under-13 team on a rutted, sand-scarred field behind an elementary school.

The boys at the tryouts wear none of the shiny apparel or expensive cleats common in American youth soccer. One plays in ankle-high hiking boots, some in baggy jeans, another in his socks. On the barren lot, every footfall and pivot produces a puff of chalky dust that hangs in the air like fog.

Across town, the lush field in Milam Park sits empty.

Ms. Mufleh blows her whistle.

“Listen up,” she tells the panting and dusty boys. “I don’t care how well you play. I care how hard you work. Every Monday and Wednesday, I’m going to have you from 5 to 8.” The first half will be for homework and tutoring. Ms. Mufleh has arranged volunteers for that. The second half will be for soccer, and for running. Lots of running.

“If you miss a practice, you miss the next game,” she tells the boys. “If you miss two games, you’re off the team.”

The final roster will be posted on the bulletin board at the public library by 10 Friday morning, she says. Don’t bother to call.

And one more thing. She holds up a stack of paper, contracts she expects her players to sign. “If you can’t live with this,” she says, “I don’t want you on this team.”

Hands — black, brown, white — reach for the paper. As the boys read, eyes widen:

I will have good behavior on and off the field.
I will not smoke.
I will not do drugs.
I will not drink alcohol.
I will not get anyone pregnant.
I will not use bad language.
My hair will be shorter than Coach’s.
I will be on time.
I will listen to Coach.
I will try hard.
I will ask for help.
I want to be part of the Fugees!

A Town Transformed

Until the refugees began arriving, the mayor likes to say, Clarkston “was just a sleepy little town by the railroad tracks.”

Since then, this town of 7,100 has become one of the most diverse communities in America.

Clarkston High School now has students from more than 50 countries. The local mosque draws more than 800 to Friday prayers. There is a Hindu temple, and there are congregations of Vietnamese, Sudanese and Liberian Christians.

At the shopping center, American stores have been displaced by Vietnamese, Ethiopian and Eritrean restaurants and a halal butcher. The only hamburger joint in town, City Burger, is run by an Iraqi.

The transformation began in the late 1980s, when resettlement agencies, private groups that contract with the federal government, decided Clarkston was perfect for refugees to begin new lives. The town had an abundance of inexpensive apartments, vacated by middle-class whites who left for more affluent suburbs. It had public transportation; the town was the easternmost stop on the Atlanta rail system. And it was within commuting distance of downtown Atlanta’s booming economy, offering new arrivals at least the prospect of employment.

At first the refugees — most from Southeast Asia — arrived so slowly that residents barely noticed. But as word got out about Clarkston’s suitability, more agencies began placing refugees here. From 1996 to 2001, more than 19,000 refugees from around the world resettled in Georgia, many in Clarkston and surrounding DeKalb County, to the dismay of many longtime residents.

Many of those residents simply left. Others stayed but remained resentful, keeping score of the ways they thought the refugees were altering their lives. There were events that reinforced fears that Clarkston was becoming unsafe: a mentally ill Sudanese boy beheaded his 5-year-old cousin in their Clarkston apartment; a fire in a crowded apartment in town claimed the lives of four Liberian refugee children.

At a town meeting in 2003 meant to foster understanding between the refugees and residents, the first question, submitted on an index card, was, “What can we do to keep the refugees from coming to Clarkston?”

A Coach With a Passion

Luma Mufleh, 31, says she was born to coach. She grew up in Amman, Jordan, in a Westernized family, and attended the American Community School, for American and European expatriates and a few well-to-do Jordanians. There, Muslim girls were free to play sports as boys did, and women were permitted to coach.

Her mentor was an American volleyball coach who demanded extreme loyalty and commitment. Ms. Mufleh picked up on a paradox. Though she claimed to dislike her coach, she wanted to play well for her.

“For the majority of the time she coached me, I hated her,” Ms. Mufleh said. “But she had our respect. Until then, I’d always played for me. I’d never played for a coach.”

Ms. Mufleh attended college in the United States, in part because she felt women here had more opportunities. She went to Smith College, and after graduation moved to Atlanta. She soon found her first coaching job, as head of a 12-and-under girls soccer team through the local Y.M.C.A.

On the field, Ms. Mufleh emulated her volleyball coach, an approach that did not always sit well with American parents. When she ordered her players to practice barefoot, to get a better feel for the soccer ball, a player’s mother objected on the grounds that her daughter could injure her toes.

“This is how I run my practice,” Ms. Mufleh told her. “If she’s not going to do it, she’s not going to play.”

Ms. Mufleh’s first team lost every game. But over time her methods paid off. Her players returned. They got better. In her third season, her team was undefeated.

When Ms. Mufleh learned about the growing refugee community in Clarkston, she floated the idea of starting a soccer program. The Y.M.C.A. offered to back her with uniforms and equipment. So in the summer of 2004, Ms. Mufleh made fliers announcing tryouts in Arabic, English, French and Vietnamese and distributed them around apartment complexes where the refugees lived.

For a coach hoping to build a soccer program in Clarkston, the biggest challenge was not finding talented players. There were plenty of those, boys who had learned the game in refugee camps in Africa and in parking lots around town. The difficulty was finding players who would show up.

Many of the players come from single-parent families, with mothers or fathers who work hours that do not sync with sports schedules. Few refugee families own cars. Players would have to be self-sufficient.

On a June afternoon, 23 boys showed up for the tryouts.


From the beginning, the players were wary. A local church offered a free basketball program for refugee children largely as a cover for missionary work.

Others simply doubted that a woman could coach soccer.

“She’s a girl — she doesn’t know what she’s talking about,” Ms. Mufleh overheard a Sudanese boy say at an early practice.

She ordered him to stand in the goal. As the team watched, she blasted a shot directly at the boy, who dove out of the way.

“Anybody else?” she asked.

In Brutal Pasts, a Bond

Jeremiah Ziaty, one of those early players, is a typical member of the Fugees.

In 1997, in the midst of Liberia’s 14 years of civil war, rebels led by Charles Taylor showed up one night at the Ziatys’ house in Monrovia. Jeremiah’s father was a low-level worker in a government payroll office. The rebels thought he had money. When they learned he did not, they killed him in the family’s living room.

Beatrice Ziaty, Jeremiah’s mother, grabbed her sons and fled out the back door. The Ziatys trekked through the bush for a week until they reached a refugee camp in the Ivory Coast. There, they lived in a mud hut and scavenged for food. After five years in the camp, Ms. Ziaty learned her family had been accepted for resettlement in Clarkston, a town she had never heard of.

The United States Committee for Refugees and Immigrants in Washington estimates that there are now more than 12 million refugees worldwide and more than 20 million people displaced within their own nations’ borders. In 2005, only 80,800 were accepted by other nations for resettlement, according to the United Nations.

The Ziatys’ resettlement followed a familiar script. The family was lent $3,016 for one-way airline tickets to the United States, which they repaid in three years. After a two-day journey from Abidjan, they were greeted in Atlanta by a case worker from the International Rescue Committee, a resettlement organization. She took them to an apartment in Clarkston where the cupboard had been stocked with canned goods.

The case worker helped Ms. Ziaty find a job, as a maid at the Ritz-Carlton Hotel in the affluent Buckhead section of Atlanta, one that required an hour commute by bus. While walking home from the bus stop after her first day, Ms. Ziaty was mugged and her purse stolen.

Terrified of her new surroundings, Ms. Ziaty told her son Jeremiah never to leave the house. Like any 8-year-old, Jeremiah bristled. He especially wanted to play soccer. Through friends in the neighborhood, he heard about tryouts for the Fugees.

“When he tell me, ‘Mom, I go play soccer,’ I tell him he’s too small, don’t go out of the house,” Ms. Ziaty recalled. “Then he would start crying.”

Ms. Ziaty relaxed her rule when she met Ms. Mufleh, who promised to take care of her son.

That was three years ago. At age 11, Jeremiah is a leader of the 13-and-under Fugees, shifting among sweeper, center midfielder and center forward.

Other members of the Fugees also have harrowing stories. Qendrim Bushi’s Muslim family fled Kosovo when Serbian soldiers torched his father’s grocery store and threatened to kill them. Eldin Subasic’s uncle was shot in Bosnia. And so on.

The Fugees, Ms. Mufleh believed, shared something intense. They knew trauma. They knew the fear and loneliness of the newcomer. This was their bond.

“In order to get a group to work together, to be effective together, you have to find what is common,” she said. “The refugee experience is pretty powerful.”

• • •

Ms. Mufleh made a point never to ask her players about their pasts. On the soccer field, she felt, refugees should leave that behind.

Occasionally, though, a boy would reveal a horrific memory. One reported that he had been a child soldier. When she expressed frustration that a Liberian player tuned out during practice, another Liberian told her she didn’t understand: the boy had been forced by soldiers to shoot his best friend.

“It was learning to not react,” Ms. Mufleh said. “I just wanted to listen. How do you respond when a kid says, ‘I saw my dad shot in front of me’? I didn’t know.”

As a Jordanian in the Deep South, Ms. Mufleh identified in some ways with the refugees. A legal resident awaiting a green card, she often felt an outsider herself, and knew what it was like to be far from home.

She also found she was needed. Her fluent Arabic and conversational French came in handy for players’ mothers who needed to translate a never-ending flow of government paperwork. Teachers learned to call her when her players’ parents could not be located. Families began to invite her to dinner, platters of rice and bowls of leafy African stews. The Ziatys cut back on the peppers when Coach Luma came over; they learned she couldn’t handle them.

Upon hearing of the low wages the refugee women were earning, Ms. Mufleh thought she could do better. She started a house and office cleaning company called Fresh Start, to employ refugee women. The starting salary is $10 an hour, nearly double the minimum wage and more than the women were earning as maids in downtown hotels. She guarantees a 50-cent raise every year, and now employs six refugee women.

Ms. Mufleh said that when she started the soccer program, she was hopelessly naïve about how it would change her life.

“I thought I would coach twice a week and on weekends — like coaching other kids,” she said. “It’s 40 or 60 hours a week — coaching, finding jobs, taking people to the hospital. You start off on your own, and you suddenly have a family of 120.”

Off to a Rough Start

On a Friday morning in August, the boys come one by one to look for their names on the roster at the public library. Many go away disappointed, but six do not.

The new players are:

¶Mohammed Mohammed, 12, a bright-eyed Iraqi Kurd whose family fled Saddam Hussein for Turkey five years ago and who speaks only a few words of English.

¶Idwar and Robin Dikori, two rocket-fast Sudanese brothers, 12 and 10, who lost their mother, sister and two younger brothers in a car crash after arriving in Clarkston.

¶Shahir Anwar, 13, an Afghan whose parents fled the Taliban and whose father suffered a debilitating stroke soon after arriving in this country.

¶Santino Jerke, a shy 11-year-old Sudanese who has just arrived after three years as a refugee in Cairo.

¶Mafoday Jawneh, a heavyset boy of 12 whose family fell out of favor after a coup in Gambia, and who has a sensitive side; his older brother ribs him for tearing up during “The Oprah Winfrey Show.”

Ms. Mufleh is uncertain of her team’s prospects. She will have to teach the new players the basics of organized soccer. There are no throw-ins or corner kicks in the street game they have been playing.

In her occasional moments of self-doubt, Ms. Mufleh asks herself: Can I really get these boys to play together? Can I really get them to win?

• • •

The Fugees’ first practice this season is on a sultry August afternoon, with thunderclouds looming in the distance. After 90 minutes of studying, the team runs for half an hour and groans through situps, push-ups and leg lifts.

But the Fugees have no soccer goals. The Y.M.C.A., which sponsors the team, did not place the order, despite a $2,000 grant for the purpose. Ms. Mufleh quietly seethes that a team of wealthy children would probably not have to wait for soccer goals. She likens practice to “playing basketball without a hoop.”

The team’s first games portend a long season. The Fugees tie their first game, 4-4. In their next game, they surrender a lead and lose, 3-1. The team isn’t passing well. Players aren’t holding their positions.

On a sweltering afternoon in early September, the Fugees prepare to take the field against the Triumph, a team from nearby Tucker. Even before the game, there is a glaring difference between the Fugees and their competition. The Triumph have brought perhaps 40 parents, siblings and friends, who spread out with folding chairs and picnic blankets and are loaded down with enough energy bars and brightly colored sports drinks for an N.B.A. team.

Though this is technically a home game, no one is on the Fugees’ side. During the course of the season, only one Fugees parent will make a game.

The Fugees lead, 2-0, at halftime. In the second half, they put on a show: firing headers, bicycle kicks and a gorgeous arcing shot from 30 yards out. Even the parents of the Triumph gasp and clap in appreciation. At the final whistle, the Fugees have won, 5-1.

“Not bad,” Ms. Mufleh tells her team. “But next week will be a much better game, O.K.?”

A Call for Change

Ms. Mufleh has a list of complaints about the Fugees’ practice field: little grass, no goals. Neighborhood children regularly wander through the scrimmages, disrupting play.

But after a gang shooting in an apartment complex behind the field in late September, she concludes that the field is not safe. She cancels practice for two days. Fed up, she storms into Mayor Swaney’s office, demanding use of the empty field in Milam Park.

When Lee Swaney first ran for City Council in Clarkston more than 15 years ago, he did so as an unabashed representative of “Old Clarkston” — Clarkston before the refugees. It was certainly the more politically viable stance. Because few of the refugees have been in the country long enough to become citizens and vote, political power resides with longtime residents. The 2005 election that gave Mr. Swaney a second four-year term as mayor of this town of 7,100 was determined by just 390 voters.

As mayor, Mr. Swaney has frequently found himself caught between these voters and the thousands of newcomers. But he has also taken potentially unpopular steps on behalf of the refugees. In 2006 he forced the resignation of the town’s longtime police chief, in part because of complaints from refugees that Clarkston police officers were harassing them. Mr. Swaney gave the new chief a mandate to purge the Police Department of rogue officers.

Within three months, the chief, a black man of Trinidadian descent named Tony J. Scipio, fired or accepted the resignations of one-third of the force.

Soccer is another matter. Mr. Swaney does not relish his reputation as the mayor who banned soccer. But he must please constituents who complain that refugees are overrunning the town’s parks and community center — people like Emanuel Ransom, a black man who moved to Clarkston in the late 1960s.

“A lot of our Clarkston residents are being left out totally,” Mr. Ransom says. “Nobody wants to help,” he says of the refugees. “It’s just, ‘Give me, give me, give me.’ ”

Mr. Swaney encourages Ms. Mufleh to make her case at the next City Council meeting. So in early October she addresses a packed room at City Hall, explaining the team’s origins and purpose and promising to pick up trash in the park after practice.

Mr. Swaney takes the floor. He admits concerns about “grown soccer people” who might tear up the field. But these are kids, he says, and “kids are our future.”

He announces his support of a six-month trial for the Fugees’ use of the field in Milam Park.

The proposal passes unanimously. At least for six months, the Fugees can play on grass.

Getting Back in the Game

Early on the morning of Oct. 14, Jeremiah Ziaty is nowhere to be seen. The Fugees have a 9 a.m. game an hour from Clarkston, against the Bluesprings Liberty Fire, one of the top teams. Ms. Mufleh had told her players to meet at the library by 7.

Ms. Mufleh usually leaves players behind if they aren’t on time. But she knows Jeremiah’s mother is now working nights at a packaging factory; she gets home at 3 a.m. and won’t be up to wake Jeremiah. So the coach orders the bus driver to the Ziatys’ apartment. Jeremiah is sound asleep. Awakened, he grabs his uniform and fumbles toward the bus.

From the outset of the game, the Fugees, and especially Jeremiah, seem groggy. They fall behind, 1-0. But in the second half, they tie the score, fall behind, and tie it again, 2-2. Jeremiah is now playing fearsome defense. With minutes to go, the Fugees score. They win, 3-2.

“We played as a team,” says Qendrim Bushi, the boy from Kosovo. “We didn’t yell at each other. Last game, when they scored, all of us were yelling at each other. And Coach made us do a lot of stuff at practice. That’s why we win. Only because of Coach.”

As the Fugees leave the field, a man on the Bluesprings sideline yells to them, “I’d have paid money to watch that game!”

• • •

The Fugees have a knack for inspiring such strong reactions, both positive and negative. After one game Ms. Mufleh thought for a moment she was being chased by a rival parent.

“We’ve heard about your team,” the man said when he caught up with her. “We want to know what we can do to help.”

The rival team donated cleats, balls and jerseys.

Then there was the game in rural Clarkesville last season at which rival players and even some parents shouted a racial epithet at some of the African players on the Fugees.

After being ejected from a game against the Fugees in November, a rival player made an obscene gesture to nearly every player on the Fugees before heading to his bench. And opponents sometimes mocked the Fugees when they spoke to each other in Swahili, or when Ms. Mufleh shouted instructions in Arabic.

There were even incidents involving referees. Two linesmen were reprimanded by a head referee during a pregame lineup in October for snickering when the name Mohammed Mohammed was called.

Ms. Mufleh tells her players to try their best to ignore these slights. When the other side loses its cool, she tells them, it is a sign of weakness.

Ms. Mufleh is just as fatalistic about bad calls. In her entire coaching career, she tells her players, she has never seen a call reversed because of arguing.

The Fugees are perhaps better equipped to accept this advice than most. Their lives, after all, have been defined by bad calls. On the field, they seem to have a higher threshold for anger than the American players, who often respond to borderline calls as if they are catastrophic injustices. Bad calls, Ms. Mufleh teaches her players, are part of the game. You have to accept them, and move on.

On Oct. 21, Ms. Mufleh is forced to put this theory to the test. The Fugees are on their way to Athens, an hour’s drive, for their biggest game, against the undefeated United Gold Valiants. A win will put them in contention for the top spot in their division. Ms. Mufleh sets out in her yellow Volkswagen Beetle, the back seat crammed with balls and cleats. Her team follows in a white Y.M.C.A. bus.

Just outside Monroe, Ms. Mufleh looks to her left and sees a Georgia State Patrol car parallel to her. She looks at her speedometer. She isn’t speeding.

The brake light, she thinks.

Ms. Mufleh noticed it early in the week, but between practices, work and evenings shuttling among her players’ apartments, she neglected to get it fixed. The trooper turns on his flashing lights. Ms. Mufleh eases to the side and looks at her watch. If this doesn’t take too long, the team will make the field in time to warm up.

It isn’t so simple. Because of a clerical error, a ticket Ms. Mufleh paid a year before appears unpaid. Her license is suspended. The trooper orders her from her car. In full view of her team, he arrests her.

In the bus, the Fugees become unglued. Santino Jerke, in the country only a few months, begins to weep, violating the unwritten team rule that Fugees don’t cry. Several of the Fugees have had family members snatched by uniformed men, just like this. They have been in the United States too little time to understand court dates or bail.

Ms. Mufleh tells the team’s manager and bus driver, Tracy Ediger, to take the team to Athens. They know what to do. They can play without her.

Coachless, though, the Fugees are lost. Athens scores within minutes. And scores again. And again. The final score is 5-0.

After the game, Ms. Ediger drives the team back to Monroe. She puts together the $800 bail for Ms. Mufleh and signs some papers. In a few moments, the coach appears. Later, Ms. Mufleh says she thought at that moment about all the times she had told the Fugees to shake off bad calls, to get back in the game, to take responsibility. She walks straight to the bus and her players.

“This was my fault, and I had no excuse for not being there,” she tells them. “I should have been there and I wasn’t, and the way it happened probably messed you guys up.”

Ms. Mufleh asks about the score.

“It was a really hard team, Coach,” says Idwar Dikori, the Sudanese speedster.

“Were they better than you?”

“No!” the Fugees shout in unison.

“Come on, guys — were they?”

“No, Coach,” Robin Dikori says. “If you were there, we were going to beat them.”

Back in Clarkston that night, Ms. Mufleh takes some sweet rolls to the family of Grace Balegamire, a Congolese player. Grace’s 9-year-old brother has heard about the arrest, but doesn’t believe it.

“If you were in jail,” the boy says, “you wouldn’t be here.”

Ms. Mufleh explains that she gave the people at the jail some money and promised to come back later, so they let her out.

“How much money?” he asks.

“Enough for 500 ice creams.”

“If you pay 500 ice creams you can come out of jail?” he asks.

Ms. Mufleh grasps the boy’s confusion. The boys’ father is a political prisoner, in jail in Kinshasa, under circumstances that have drawn condemnation from Amnesty International and the Red Cross. The government there has issued no word on when, or if, he will be released.

At the Ziatys’ home, the arrest has a similarly jarring effect. Jeremiah locks himself in his room and cries himself to sleep.

Battling to the End

It’s late October, and with just two weeks left in the season, a minor miracle occurs in the arrival of two 10-foot-long cardboard boxes: portable soccer goals for the Fugees. The administrator at the Y.M.C.A. finally put in the order. Ms. Mufleh and Ms. Ediger assemble the goals in Milam Park.

The goals and the new field offer Ms. Mufleh new opportunities to coach. On grass, players can slide-tackle during scrimmages, a danger on the old, gravelly field. A lined field makes it easier to practice throw-ins and corner kicks. And goals: well, they provide a chance for the Fugees to practice shooting.

A disturbing trend has emerged in recent games. The Fugees move the ball down the field at will, but their shots are wild. They tie two games despite dominating play.

Perhaps the Fugees are missing shots for the reason other teams miss shots: because scoring in soccer, under the best conditions, is deceptively difficult. But Ms. Mufleh also wonders if the absence of goals for most of a season doesn’t have something to do with it.

Even so, the Fugees end the regular season on a misty Saturday with a 2-1 victory, to finish third in their division with a record of 5-2-3, behind undefeated Athens and the Dacula Danger, a team the Fugees tied. The season finale will be a tournament called the Tornado Cup. To a player, the Fugees think they can win.

“What makes us work as a team is we all want to win bad — we want to be the best team around,” Qendrim says. “It’s like they’re all from my own country,” he adds of his teammates. “They’re my brothers.”

• • •

The Tornado Cup comes down to a game between the Fugees and the Concorde Fire, perhaps Atlanta’s most elite — and expensive — soccer academy. The Fugees need to win to advance to the finals.

Standing on the sideline in a sweatshirt with “Soccer Mom” on the back, Nancy Daffner, team mother for the Fire, describes her son’s teammates as “overachievers.” One is a cellist who has played with the Atlanta Symphony. Her son wakes up an hour early every day to do a morning radio broadcast at his school.

The Fire are mostly from the well-to-do Atlanta suburb of Alpharetta. They have played together under the same coach for five years. They practice twice a week under lights, and have sessions for speed and agility training.

Over the years, the parents have grown close. During practice, Ms. Daffner says, she and the other mothers often meet for margaritas while the fathers watch their sons play. The team has pool parties and players spend weekends at one another’s lake houses. In the summer, most of the players attend soccer camp at Clemson University. Ms. Daffner estimates that the cost of playing for the Fire exceeds $5,000 a year per player, which includes fees, travel to tournaments and, of course, gear. Each player has an Adidas soccer bag embroidered with his jersey number.

There is one other expenditure. The parents of the Fire collectively finance the play of Jorge Pinzon, a Colombian immigrant and the son of a single working mother. He isn’t from Alpharetta, but from East Gwinnett County, a largely Latino area outside Atlanta. Fire parents go to great lengths to get Jorge to games, arranging to meet him at gas stations around his home, landmarks they can find in his out-of-the-way neighborhood. Jorge is the best player on the team.

Ms. Mufleh gathers the Fugees before warm-ups.

“Play to the whistle,” she tells them. “If the ref makes a bad call, you keep playing. O.K.? You focus on the game and how you’re going to win it. Because if you don’t, we’re going to lose your last game of the season, and you’re going home early.”

Just before the opening whistle, some of the Fugees see a strange sight on the sideline. A teacher from the school of Josiah Saydee, a Liberian forward, has come to see him play. Some older refugee children from the complexes in Clarkston have managed rides to the game, an hour from home. Several volunteers from resettlement agencies show up. For the first time all year, the Fugees have fans.

The Fugees come out shooting — and missing — frequently. They lead, 1-0, at the half. In the second half, it’s as if a force field protects the Fire’s goal. After a half-dozen misses, the Fugees score again midway through the second half, to lead by 2-1.

Then, with just minutes to go, Jorge Pinzon of the Fire gets free about 25 yards from the Fugees’ goal. He squares his shoulders and leans into a shot that arcs beautifully over the players’ heads. Eldin Subasic, the Fugees’ Bosnian goalie, leaps. The ball brushes his hands and deflects just under the bar, tying the game.

The final whistle blows moments later. The Fugees’ season is over.

“You had them,” Ms. Mufleh tells her team after the game. “You had them at 2 to 1, and you wouldn’t finish it.”

The Fugees are crushed.

“We lost, I mean, we tied our game,” says Mafoday Jawneh, the sensitive newcomer to the team. “It was so. ...” His voice trails off. “I don’t know what it was.”

An Unpleasant Holiday Gift

The holidays are a festive time in Clarkston. Santa Claus arrives by helicopter at City Hall. The mayor is there to greet him, as are some of the Fugees.

They have other concerns besides Christmas. The Fugees have held two carwashes in town, to raise $1,000 to go to a tournament in Savannah in late January. They have come up $130 short, and Ms. Mufleh tells them that unless they raise the money, they are not going. When one player suggests asking their parents, Ms. Mufleh says that any player who asks a parent for tournament money will be kicked off the team.

She tells them, “You need to ask yourselves what you need to do for your team.”

• • •

“You need to ask yourself what you need to do for your team,” Jeremiah Ziaty says.

He is at home in his kitchen, talking with Prince Tarlue, a teammate from Liberia, making a case for a team project. Some of the boys are to meet at Eldin Subasic’s apartment. They can knock on doors in town and offer to rake leaves to raise the money to get to Savannah. No need telling Coach, unless they raise enough cash. Prince says he is in. Grace is in, too. Some older boys in the refugee community offer to help out as well. Late on a Sunday morning, they set out.

That afternoon, Ms. Mufleh’s cellphone rings. It’s Eldin, who asks if she will pick up Grace and take him home. They have been raking leaves all day, he says, and Grace does not want to walk home in the dark. Oh, Eldin adds, he wants to give her the money.

“What money?” she asks.

“You said we needed $130,” he tells her. “So we got $130.”

• • •

Ms. Mufleh and Ms. Ediger, the team manager, spend the holiday vacation visiting the players’ families. On Dec. 26, Ms. Mufleh receives a fax on Town of Clarkston letterhead.

Effectively immediately, the fax informs her, the Fugees soccer team is no longer welcome to play at Milam Park. The city is handing the field to a youth sports coordinator who plans to run a youth baseball and football program.

Questioned by this reporter, Mayor Swaney says he has forgotten that in October the City Council gave the Fugees six months. A few days later, he tells Ms. Mufleh the team can stay through March.

In early January, Ms. Mufleh logs on to Google Earth, and scans satellite images of Clarkston. There are green patches on the campuses of Georgia Perimeter College, and at the Atlanta Area School for the Deaf, around the corner from City Hall. She hopes to find the Fugees a permanent home.


Saturday, January 20, 2007

Leader: Anil Gupta, Professor, Indian Institute of Management

When an earthquake hit India's Gujarat state in January, business professor Anil K. Gupta and his students at the Indian Institute of Management in Ahmedabad sprang into action. About 25 students from Gupta's courses volunteered to take injured people to first-aid camps--and used their computer and management skills to design systems to handle and monitor relief supplies. "The impression that our students live in ivory towers with no concern for society around them was totally belied," Gupta says.

Gupta, 48, is known for his hands-on approach to education. In his courses, teams of students must engage in local community projects and devise ideas for new services. The group with the best idea gets a prize. "I teach my students not to be amoebae and just fit into systems," he says. One graduate joined a fund that turns around sick, small industries. Even his students who go on to lucrative finance careers often retain a concern for community. A group of Gupta's former students set up a $1 million microcredit fund for village entrepreneurs.

Gupta is best-known for his extracurricular activities. An economist from northern India, he founded the Society for Research & Initiatives for Sustainable Technologies & Institutions (SRISTI). Its task: to help peasants register patents for innovations devised in their daily work. SRISTI has registered more than 10,000 innovations, ranging from an affordable, herbal pesticide to a tilting cart used for distributing compost.

Gujarat entrepreneurs are starting to produce these goods and pay license fees to farmers. India's government, at Gupta's urging, has set up a $5 million National Innovation Fund similar to SRISTI. The model may be exported to other nations. It's grassroots capitalism, and it works.

Monday, January 15, 2007

Bush's nuclear busywork

Published: January 15, 2007

The Bush administration is eager to start work on a new nuclear warhead with all sorts of admirable qualities: sturdy, reliable and secure from terrorists. To sweeten the deal, officials say that if they can replace the current arsenal with Reliable Replacement Warheads (what could sound more comforting?), they probably will not have to keep so many extra warheads to hedge against technical failure. If you're still not sold, the warhead comes with something of a guarantee — that scientists can build the new bombs without ever testing them.

Let the buyer beware. While the program has gotten very little attention in the United States, it is a public- relations disaster in the making overseas. Suspicions that America is actually trying to build up its nuclear capabilities are undercutting U.S. arguments for restraining the nuclear appetites of Iran and North Korea.

Then there's the tens of billions it is likely to cost. And the most important question: Nearly two decades after the United States stopped building nuclear weapons, does it really need a new one? The answer, emphatically, is no. This is a make- work program championed by the weapons laboratories and belatedly by the Pentagon, which has not been able to get Congress to pay for its other nuclear fantasies.

The Rumsfeld team's first choice was for a nuclear "bunker buster" to go after deeply buried targets. The Pentagon got concerned about "aging" warheads only after it was clear that even the Republican-led Congress, or at least one intrepid House subcommittee chairman, considered the bunker buster too Strangelovian to finance.

One crucial argument for the new program took a major hit in November when the Jason — a prestigious panel of scientists that advises the government on weapons — reported that most of the plutonium triggers in the current arsenal can be expected to last for 100 years. Since the oldest weapons are less than 50 years old, supporters of the new warhead have fallen back on warnings that other bomb components are also aging, and that the nuclear labs need the work to attract the best scientists. But the labs are already spending billions on preserving the current arsenal.

Then there's that guarantee that there will be no need for testing — one of the few arms-control taboos President George W. Bush has not broken yet.

America would be much safer if Bush focused on reducing the number of old nuclear weapons still deployed by the United States and the other nuclear powers. The new Congress should stop this program before any more dollars are wasted, or more damage is done to U.S. credibility.

Sunday, January 14, 2007

Black History Month tribute













"People of my generation don't look at race as that big of a deal. People here, the freshmen and sophomores, they're pretty much like your average American teenagers."
Jonathan Hu, at the University of California at Berkeley

Dr. King would be pleased...

Saturday, January 06, 2007

A human being, first and foremost

By PHRA PAISAN VISALO, Bangkok Post, Jul 8, 2006

One of Thailand's reformist monk talks about transcending barriers and demarcations in dealing with the restive situation in the country's south

Bangkok, Thailand -- Both Buddhism and Islam recognise the unity of humanity, seeing every human being as a friend or a fellow sharing the earth. Understanding the essence of one's religion will enable both the Buddhist and the Muslim devotee to appreciate this bond and to have compassion for one another.

Differences in terms of religion, language and nationality will not pose as barriers. However, quite a number of Buddhist and Muslim devotees divide and classify other human beings in terms of religion, race, nationality, language, etc.

This has not only led to division between ''us'' and ''them'' but also to indifference or callous disregard for others - even to the point of seeing the other as the enemy.

This view negatively impacts social justice and peace because the religious devotee will only be concerned about members of his or her own religion; justice and peace will apply only to the members of the same religion.

He or she will not care about (or will not be able to perceive) the injustices and violence suffered by the members of other religious communities.

Last year, Thai Buddhists experienced revulsion when some monks and novices were murdered in a temple in Pattani province. A section of the temple was burned down, and a Buddha image was destroyed. Many expressed vengeance against the perpetrators of the crime. However, they felt no remorse when approximately 80 Muslim demonstrators suffocated to death after they were arrested and piled into army trucks waiting to be transported to a military camp in that very same province.

It seems that many Muslims also share the same view as the aforementioned Buddhists. During a meeting of the National Reconciliation Commission, I suggested to my Muslim colleagues that they should publicly condemn the murder of the Buddhist monks in the case mentioned above, a tragedy that is believed to have been perpetrated by a number of Muslims. But my Muslim colleagues declined to do so, fearing that it would make them the target of criticism or negative reaction from the local Muslim inhabitants.

As I've already said, a religious devotee tends to overlook the crime or injustice committed by the member of his or her own religious community.

On the contrary, he or she will clearly see a crime or an injustice when it is perpetrated by a member of a different religious community.

When a monk who was my friend was savagely stabbed to death in the northern part of Thailand, there was no moral outrage among Thai Buddhists in the kingdom. In fact, the murderer appears to be a Buddhist. But there was moral outrage when Buddhist monks were killed by Muslims in the South of Thailand.

Likewise, I learned that when Sunni Muslims bombed a Shia mosque in Iraq during the Ramadan period last year (and there have been several more bombings), there was virtually no denunciation of the crime among Sunni Muslims worldwide (including Thailand). But there would be an endless round of moral outrage among Muslims whenever Muslim inhabitants in Iraq (whether Sunni or Shia) were killed by American soldiers.

I believe that any Buddhist or Muslim devotee who knows the essence of his or her religion will not be able to remain unperturbed whenever a fellow human being (and it does not matter which religion she/he is from, or if she/he has a religion, for that matter) is abused in such manner.

This is because religion is supposed to enable human beings to transcend the various barriers that have been artificially constructed by humans themselves.

Religion opens us to the fact that we are human beings before we are Muslims, Buddhist, Thai, Malaysian, Indonesian, Sinhalese, Tamil, etc.

Religion can be a force for justice and peace because it profoundly transforms human beings, enabling them to have compassion and generosity toward all humans. Identities (or ''brands'') in terms of nationality, race, religion, ideology, etc will not be able to sever the ties of humanity. But when we are unable to grasp the essence of our respective religions - then religion may turn into a major obstacle to justice and peace.

It cannot be denied that at present almost every religion in the world, including Buddhism and Islam, is being used to fan the hatred of others or to justify violence in the name of Good or other Absolute Values.

We can see this in religious wars in India, Pakistan, Sri Lanka, Indonesia, the Middle East, Northern Ireland, etc. It is interesting to note that religious devotees who have picked up arms to fight one another feel that they are genuinely upholding the teachings of their respective religions.

There must be a very strong inspiration for a person to voluntarily sacrifice his or her life. For many people in the world, religion serves as this inspiration. The depressing thing is that nowadays religion is able to incite people to willingly die in order to kill others but seems to lack the power to inspire them to sacrifice their lives so that others may live.

Religion should be a force for peace. But this aspect of religion is waning. When millions worldwide demonstrated against the planned American invasion of Iraq in 2003, religious organisations did not constitute the majority in the anti-war movement.

When Israeli troops besieged Ramullah in Palestine in 2002, many innocent civilians were killed. Subsequently, many international activists went to Ramullah to serve as a human shield against Israeli troops and tanks. They were willing to risk their lives. Most of them, however, did not belong to any religious denomination.

Of course, there are religious devotees who are working for peace. However, one of their preferred activities is holding peace conferences.

On the contrary, the religious devotees who worship violence are willing to die in order to take the lives of others. At present, a question that is worth pondering is: To what extent is Buddhism or Islam able to serve as a powerful inspiration for its followers to sacrifice their lives to save the lives of others? Or at least to convince followers to struggle for global justice and peace through non-violence without being anxious for their own personal safety?

This will be possible when there is no ''us'' versus ''them''.

I feel that this is one of the major challenges confronting Buddhists and Muslims who believe in justice and peace.

Transcending Bigotry

Reaching the essence of religion liberates one not only from the delusion of identities that divide human beings but also from the narcissistic attachment to one's religion or sect; that is, seeing one's religion or sect as perfect and superior to all others.

This delusion has been the cause of countless violence and tragedies in the past. Buddhism itself has fallen prey to this delusion. When Japan invaded China, Manchuria and Korea 70 years ago, Japanese Buddhist leaders extolled the invasion, even praising it as ''sacred war inspired by the great compassion of the Bodhisattava''. They felt that Buddhism in China and Korea was deformed and lowly, and that the one in Japan was authentic. It was thus the obligation of Japan to bring authentic Buddhism to China and Korea - and to India. This might ultimately entail ''transforming the world to be a pure Buddhist land''.

Other religions have committed similar tragedies. Attachment to one's religion extinguishes compassion for other religions, leading to actions or practices that are contrary to religious teachings and that destroy rather than nurture religion.

This is a lesson for both Buddhists and Muslims. And it challenges them to think of ways to prevent such tragedy from resurfacing in the future.

Collective Action against Violence

Buddhists and Muslims should not only be compassionate and open-minded, and thus not take part in violence perpetrated in the name of religion; we must not forget that whenever thousands or tens of thousand are killed in a land where a religion has deeply planted its roots, it can be seen that that religion is a failure.

This is because all religion is not able to prevent the outbreak of violence because it shows that it lacks the power of peace-building. It is far worse whenever a religion directly incites violence for it points to its moral degeneration or disintegration.

Seen in this light, Buddhists and Muslims bear responsibility for the state of violence in many countries in the present, including Thailand. They have not only been unable to prevent or mitigate violent situations but have at times also allowed violence to be committed in the name of religion (even if the actual perpetrators constitute a minority).

Perhaps most religious leaders and devotees do not support or believe in violence. But their passivity or inaction enables the few who worship violence to hijack religion, to use religion to legitimise violence at will.

This is a major problem confronting religions worldwide and is a condition of violence in many areas of the world.

Therefore, it is highly pertinent for Buddhists and Muslims to put an end to violence done in the name of religion. At least, they should collaborate and condemn the killing of people or of members of different faiths, without fearing retaliation by armed extremists or fundamentalists.

At the same time, they should cooperate with one another to protect religion and religious places - along with the personal security of religious leaders, monks, etc. They should also work together demanding religious devotees to strictly uphold compassion and forbearance according to religious teachings, to advocate fraternity and the sacredness of life, and to refrain from violence in solving a problem or dispute.

Of course, this proposal may be against the grain of mainstream currents, which goes by the dictum ''an eye for an eye''. It requires a lot of moral courage as well as perseverance to be able to fulfil this task. As such, we must try to go to the heart or the highest ideals of religion.

Being at one with the highest ideals will nurture us and enable us to persist steadily on our course despite the gravity of opposition.

Learning from Each Other

The last point I'd like to make is that bridges must be constructed between religions, between the followers of different religions. Working together to denounce violence committed in the name of religion may serve as an important stepping stone for more extensive and intricate collaboration in the future.

On the one hand, Buddhists and Muslims should collaborate to bring about positive social changes along the lines of justice and peace. We shouldn't forget that violence isn't simply about bloodshed. It also includes exploitation and the deprivation of basic necessities and the lack of access to education and public health.

Here cooperation between Buddhists and Muslims is still weak because they are too fixated on the gains and interests of their respective communities.

Aside from cooperation in terms of justice and peace, working together on other public issues, including increasing daily contacts or interaction, is also essential because it helps bridge both religions together and helps reduce any misunderstanding, which may be a source of hostility, between them.

Due to limited contacts or interaction, religious devotees of different religions learn about one another largely through the mass media or even the grapevine. As such, things may be distorted or added, contributing to misunderstanding.

Increased interaction between devotees of different religions may be facilitated by regular meetings or by collective activities such as trips to important religious sites, celebration of religious days, cultural exchanges, social work, and even organising sports events - keeping in mind the traditional and the practices of participating religious communities in mind.

More challenging, however, is the willingness to learn from and about one another, particularly concerning religious teachings, beliefs and practices. As a Buddhist, I think we can learn a lot from Muslim devotees, especially about cultivating a sense of justice and developing strong communities through religion; that is, binding ''worldly'' and religious communities together.

At the same time, I feel that Muslims can also benefit from Buddhism. They may find Buddhist teachings on compassion, broad-mindedness, interdependence of all sentient beings, and The Dependent Origination useful.

Through open and continuous dialogue, I believe there will be improved understanding between Buddhists and Muslims. We will find that a lot of the differences between us have been exaggerated by a great magnitude, and that the differences between us serve as no legitimate reason to divide us into ''us'' and ''them.''

The road to justice and peace will be blocked as long as we cannot see through ''the brands'' that we and others ''wear'', as long as we cannot appreciate the humanity that closely links us all together. Therefore, we should all treat each other as brothers and sisters. Wouldn't this enable us to make our religious duties, which are geared toward the highest ideals, more complete?

Friday, January 05, 2007




Here we see Steve Jobs delivering his commencement speech to the graduates of Stanford University in 2005. Quite the man. He truly is the father of what has become personal computing.

Monday, January 01, 2007

The Great Game


















The Great Game, a term usually attributed to Arthur Conolly, was used to describe the rivalry and strategic conflict between the British Empire and the Tsarist Russian Empire for supremacy in Central Asia. The term was later popularized by British novelist Rudyard Kipling in his work, Kim. The classic Great Game period is generally regarded as running from approximately 1813 to the Anglo-Russian Convention of 1907. Following the Bolshevik Revolution of 1917 a second, less intensive phase followed.